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3
987-1011

  • هر کجا لطفی ببینی از کسی ** سوی اصل لطف ره یابی عسی
  • Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.
  • این همه خوشها ز دریاییست ژرف ** جزو را بگذار و بر کل دار طرف
  • All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.
  • جنگهای خلق بهر خوبیست ** برگ بی برگی نشان طوبیست
  • The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.
  • خشمهای خلق بهر آشتیست ** دام راحت دایما بی‌راحتیست 990
  • The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest.
  • هر زدن بهر نوازش را بود ** هر گله از شکر آگه می‌کند
  • Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).
  • بوی بر از جزو تا کل ای کریم ** بوی بر از ضد تا ضد ای حکیم
  • Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.
  • جنگها می آشتی آرد درست ** مار گیر از بهر یاری مار جست
  • Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.
  • بهر یاری مار جوید آدمی ** غم خورد بهر حریف بی‌غمی
  • Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).
  • او همی‌جستی یکی ماری شگرف ** گرد کوهستان و در ایام برف 995
  • He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow.
  • اژدهایی مرده دید آنجا عظیم ** که دلش از شکل او شد پر ز بیم
  • He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.
  • مارگیر اندر زمستان شدید ** مار می‌جست اژدهایی مرده دید
  • (Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.
  • مارگیر از بهر حیرانی خلق ** مار گیرد اینت نادانی خلق
  • The snake-catcher catches snakes in order to amaze the people—behold the foolishness of the people!
  • آدمی کوهیست چون مفتون شود ** کوه اندر مار حیران چون شود
  • Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?
  • خویشتن نشناخت مسکین آدمی ** از فزونی آمد و شد در کمی 1000
  • Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood.
  • خویشتن را آدمی ارزان فروخت ** بود اطلس خویش بر دلقی بدوخت
  • Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.
  • صد هزاران مار و که حیران اوست ** او چرا حیران شدست و ماردوست
  • Hundreds of thousands of snakes and mountains are amazed at him: why (then) has he become amazed and fond of a snake?
  • مارگیر آن اژدها را بر گرفت ** سوی بغداد آمد از بهر شگفت
  • The snake-catcher took up that snake and came to Baghdád for the sake of (exciting) astonishment.
  • اژدهایی چون ستون خانه‌ای ** می‌کشیدش از پی دانگانه‌ای
  • In quest of a paltry fee he carried along a dragon like the pillar of a house,
  • کاژدهای مرده‌ای آورده‌ام ** در شکارش من جگرها خورده‌ام 1005
  • Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.”
  • او همی مرده گمان بردش ولیک ** زنده بود و او ندیدش نیک نیک
  • He thought it was dead, but it was living, and he did not see it very well.
  • او ز سرماها و برف افسرده بود ** زنده بود و شکل مرده می‌نمود
  • It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.
  • عالم افسردست و نام او جماد ** جامد افسرده بود ای اوستاد
  • The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.
  • باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان
  • Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.
  • چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد 1010
  • When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings.
  • پاره‌ی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت
  • Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth: